War is an extreme form of confrontation for human power, and the position of war is inseparable from politics.

The ancient Chinese war model obviously has more civilization colors.

Although it is a single "benevolence, virtue and righteousness", it actually contains a lot of content.

This is not determined by Confucianism, but by the historical development and environmental needs of China.

In other words, it was the need of China that allowed Confucianism to provide the theory.

This is very important.

Who is the master, who is the master, who is the leader, who is the follower, if you are not sure, after the battle is settled, okay, make wedding clothes for others...

Fei Qian obviously would not fight for the so-called "benevolence" or "righteousness", and he was unwilling to let his war be restricted by these "benevolence, virtue, and righteousness".

When Fei was pondering, no one dared to disturb him. Even if everyone was sitting in the audience, they would not dare to make a random sound.

The clean stream needs to be used, but how to use it well is a big problem.

Just like later generations, it is obviously a matter of supervising public opinion for governing officials, but how to use it to better, rather than arbitrarily spreading itself and fending off oneself, is obviously a question that tests the ability of the governing officials.

China has a vast territory and a complex terrain, and mountains, rivers and rivers are divided into various naturally closed areas.

Even if we don’t talk about the three hundred miles of Qinchuan in Guanzhong, we just look at the mountains that stand eastward from the snowy plateau, which is a rich fish and rice town, under the layers of mountains, formed the Sichuan-Shu Basin, a rich fish and rice town. Then, from the north to cross mountains and walk on the plank road, from the east to take a boat to go against the river, and from the east to go up the river. The rivers and mountains of Jin, the river valleys and hills of Nanyue, the coastal estuaries of Jiaozhi, and the plateau terraces of Yunnan and Guizhou. Surrounded by complex geography, China has built blocked lands one after another since ancient times.

Since the Spring and Autumn Period and Warring States Period, various countries, counties and counties have different customs. If violent conquests are solely dependent on violence, it is far from enough to maintain long-term unity. Therefore, what is needed is the continuous renewal of imagination in political systems and social culture. Military power can only serve as a guarantee and auxiliary, and cannot become an absolute single.

After a long time, Fei Qian looked around for a while and spoke slowly.

"Dingkou is the foundation of the country."

"Ding means taxation. Since the Han Dynasty established a country, Ding paid taxes, so it was important."

"Since ancient times, all sages and emperors have valued this. The income from taxes, the foundation of the country, the connection between food and clothing, and the military and armor. Therefore, those who govern the country must examine the number of taxes and live in the best way to support the world."

"What about the word "One"?"

"Everyone knows that if you want a country to be peaceful and peaceful, you must correct your mouth so that you can live in your place and live your needs. If you have too many mouths, you will have too many Dings, and if you have too few mouths, you will have little power. Therefore, those who are good at politics not only pay more attention to Ding Fu, but also pay more attention to mouth care. This is the key to governing the country and ensuring peace."

Fei Qian said, then smiled, "However, you should do it if you know it."

Population issues are obviously problems faced by all societies in ancient and modern times, both at home and abroad.

"In the Spring and Autumn Period and the Warring States Period, Confucius cried tragically and said, "The harsh government is as fierce as a tiger, and the ritual collapses and the country is mourning!"

Fei Qian smiled even brighter, "I wonder if you can tell me that after Confucius cried out, good policies could exist in the world? I know that Confucius had a theory of governing with virtue, but could he have a similar way to governing business in the people's system? What should Ding's argument be like?"

That’s right, there is a special chapter in Confucius’ "The Analects of Confucius" that says “government”, but is this chapter…

For example, the Master said, "I am determined to study at 150, established at 30, not confused at 40, know the destiny at 50, be obedient at 60, and be obedient at 70, and follow my heart at 70, and do not exceed the rules."

This sentence is in the article "Governance", and then what is the relationship between this sentence and the word "Governance"?

It is probably "the salt I have eaten on the road I have walked", similar to this kind of Balabara, so you young people must listen to me who knows the destiny...

It has to be said that Confucius had very important ideological guiding significance for the ruling people to "benevolence and virtue" and was also the foundation of the entire Confucianism. In other words, the existence of Confucianism is to help the ruling people to govern the country with "benevolence and virtue".

Well, this is just what Confucius believes in the meaning of Confucian existence and the corresponding qualified rulers.

Because it has been shown very clearly in history that Confucius' idealization does not exist at all. Whether it is a monarch or a Confucian child, there are indeed people who can be called "benevolence and virtue", but most of them have nothing to do with "benevolence and virtue", they are just doing dirty things wearing a coat.

In some theories of later generations, the rise and fall of a dynasty were often attributed to feudal monarchy, social corruption, land annexation, etc. This is indeed a bit of truth, but these conclusions are often too simplified, so many things are missing and covered up.

For example, why at the beginning of the feudal dynasty, the kings and ministers at the beginning of the founding of the country might not have much profound knowledge, but they could have created a country. However, the emperors at the end of the dynasty received good education since childhood and learned a lot of scriptures, but in the end they were not so-called mediocre people or licentious people?

If this argument is true, it will not only be slapping Confucianism in the face, but also shit on the statue of Confucius!

Those who did not systematically learn Confucianism founded the country, and then those well-educated people who had been studying since childhood were destroyed...

The key is that Confucian children also regard this set of rhetoric as a classic.

It is obvious that there is a contradiction between the randomness of the emperor's ability and the regularity of reality.

Fei Qian's remarks obviously made these people feel uncomfortable.

"I wonder if you are the saying "There is a great way to make money. There are many people who produce it, few people who eat it, and those who do it are frivolous, and those who use it are comfortable, and those who use it will be sufficient. The benevolent will make the body with wealth, while those who are not kind will make the body with wealth." How should we explain it?
Chapter completed!